any temporall Iurisdiction pertaining to the externall Ecclesiasticall Court which is now vsed land else-where deriued as shall be shewed in due place nor consisting of any politicall qualitie of punishment pecuniary or corporall to restraine men by feare but in a Discipline Ecclesiasticall wherein men were contained either by externall abstension as it was called that is Cyprian ep 11. ad Pompon abstaining from their societie who refused the Discipline by separation or excommunication as now we call it or by internall morall shamefastnesse which made them conformable for what Metus doth now after Iurisdiction granted to the Church that Pudor did in the beginning before the Church was strengthened by the ciuill power but of this by the way more shall be said in the proper place when we speake of the Primacie 50. Now the power which was giuen by our Sauiour to his Apostles and their successors the Bishops c. consisted in these and the like things Ligare soluere with a reference to sinnes which is supernaturall Mat. 28. not politicall habere claues which signifies the same to baptize in the name of the Father the Sonne and the Holy Ghost to teach those things which our Sauiour commanded them Hoc facere in eius commemorationem to administer the Sacrament of his body and bloud or if you will Sacrificare in eius commemorationem to offer a Sacrifice commemoratiue of his death and passion Pascere to feede his sheepe Mat. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Disciples of others of all nations as Christ made them his Disciples a word neuer vsed in the New Testament but in this great commission and as I take it saluo meliore iudicio implies Ordination and succession of Bishops for I doe not thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are synonimaes signifying both of them Docere but that this new word not else-where found in Scripture but onely in this commission seemes to implye as the words following signifie their duties of ministring the Sacraments and preaching the Gospell a new thing or new succession of Officers or Disciples such as themselues were and the rest of the duties pertaining to that office This last and the other aboue specified are spirituall and supernaturall powers and are veritas certa de fide Suarez de â—eg l. 4. c. 2. n. 7. a truth to be beleeued 51. Wherefore seeing supernaturall power onely was delegated to the Apostles by their Monarch our Sauiour though supernaturall power be more excellent in respect of the end and the meanes then the politicall yet it is no consequent to say They haue the greater power therefore they haue the lesse because in power and magistracie nothing is delegated but by expresse words and commissions as I said it is no good argument Habet ius gladij ergo ius mulctam dicendi which is lesse 52. But all the arguments which the Iesuites make and alledge for this Monarchie are of this nature and chalenge power not by expresse Law or Commissions but by consequents and à maiore or à minore as thus Potest Petrus pascere Suarez de Leg. l. 4. c. 2. ergo dirigere ergo leges ferre ergo per leges coercere ergo est Monarcha Againe Potest ligare ergo vinculum inijcere ergo leges ferre ergo est Monarcha and many the like as we may reade in Suarez and others but seeing all the power Saint Peter had was delegated by our Sauiour and no Monarchie commended to him by expresse words wee deny their consequents and conclude that Saint Peter was no Monarch for Autoritas negatiua in materiâ supernaturali et fidei est sufficiens Jbid. c. 3. a. 16. This supernaturall power is not found in the Scriptures to be conferd on Peter therefore Peter had no such power no such Monarchie 53. In maintaining this argument wee make not the Church an Anarchie nor the gouernement in it without power both directiue and coerciue for it should not seeme to haue beene well instituted by our Sauiour if hee had not prescribed a proportionate power whereby to gouerne it but our Sauiours power and that which he delegated to his Apostles was to a spirituall and supernaturall end and the Media which are as it were the obiects and effects of that power are proportionate vnto that end supernaturall and spirituall The directiue power is spirituall the coerciue power is spirituall that is it vseth onely the spirituall sword Sit tibi velut ethnicus that is hath negatiue or priuatiue power or jurisdiction if I may so call it that is of withholding the Church prayers and Sacraments c. from obstinate offenders but no positiue temporall jurisdiction or temporall externall court judiciall which they hold by the fauour of Kings and the first Christian Emperours not by any naturall consequents drawne from the supernaturall power as shall be shewed in due place 54. Fiftly though wee all acknowledge a Primacie and deny this Monarchie in Saint Peter yet neither by Tibi dabo claues Matth. 16. where Bellarmine saith the Primacie was promised nor by Pasce oues me as Ioh. 21. where he saith it was giuen nor by any prerogatiue which he calleth confirmatiue can a Primacie be directly proued much lesse a Monarchie for nothing is promised in the one place or performed in the other or confirmed by the rest which is not common to Peter with the rest of the Apostles 55. For as when God made man first of the dust of the earth Inspirauit in eius faciem factus est homo in animam viuentem though hee be said Inspirasse in faciem yet he gaue life to the whole body and the soule was breathed into the whole body so that Inspiratio illa was not made for the face onely but for the whole body as God said Et factus est homo in animam viuentem So where our Sauiour said Mat. 16.18 Tu es Petrus super hanc Petram c. and Tibi dabo claues and Quodcunque ligaueris super terram though these words were spoken in person to Saint Peter yet they did not onely Inspirare in faciem giue power to the first or chiefe part which is Peter but reached indifferently to all the Apostles to the whole body For not onely Peter was Petra but all the Apostles were Petrae Apostoli saith Saint Hierome Hieron â—edibiae q. 8. Petrae vocabulum acceperunt or fundamenta as I shewed before the Keyes were giuen to them all ex aequo and they did all ligare and soluere ex aequo and so did the Bishops their successors for inde from hence saith Saint Cyprian from these promises and from this bestowing of the Keyes vpon Saint Peter Cypr. l. 5. epis 6. ad Lapsos per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit vt Ecclesia super Episcopos constituatur omnis actus Ecclesiae per
Rochester D. Andrewes D. Buckerige of whom I may say as Tullie did of Carneades Tul. 2. de Orat. Nullam rem defenderunt quam not probarint nullam oppugnauerunt quam non euerterint But although all former doubts haue beene sufficiently cleared and determined yet some new proofes may euer be added and withall vsus inuentorum ab alijs scientia dispositio the vse Sen. and knowledge and disposing of those things whâ—ch are found out by others As there are medicines enough set downe by Antiquitie to cure sore eyes so that our Physitians neede not labour for more but yet there is somewhat left wherein they may exercise their best endeauours and studies because as Seneca saith Sen. Epist 65. Haec morbis temporibus aptanda sunt hoc asperitas oculorum conleuatur hoc palpebrarum crassitudo tenuitur hoc vis subita humor auertitur hoc acuitur visus 6. And as St. Bernard said to Eugenius of doctrinall or morall matters and the reformation of the Church Non planè totum quiuere emundare prophetae aliquid filijs suis Apostolis Bernard de Consid ad Eugen. l. 2. c. 6. quod agerent reliquerunt aliquid ipsi parentes nostri nobis sed nec nos ad omne sufficiemus aliquid profectò nostris relicturi sumus successoribus illi alijs alij alijs vsque in finem so in our ordinary controuersies and polemicall questions Multum egerunt qui ante nos fuerunt sed non omnino peregerunt because there are daily some fresh replies and assaults which yeelde some occasions to other mens labours But to the matter proposed 7. It is confessed on all hands that the spirituall power as we truely call it or spirituall Iurisdiction of the Church as the Papists tearme it improperly is that onely which it hath receiued from our Sauiour himselfe the first founder of it Manifestum est saith Franciscus Syluestris in his commentaries vpon Thomas Contra Gentiles quod Christus ipse regimen Ecclesiae suae instituit Fran. Syl. l. 4. c. 76. non autem ipsa Ecclesia aut populus Christianus neither Popes nor Emperours nor other Christian Kings appointed the spirituall regiment of the Church but our Sauiour onely and Sanders saith Ecclesia neque agnos quidem Sand. de visio Monar l. 1. c. 6. et oues per autoritatem suam absque Dominica institutione per Sacramentum Baptismi operante creare potest quanto minùs per se potest creare pastores Doctores c. The Church of her owne authoritie can neither make Lambes nor Sheepe without the institution of Christ working by the Sacrament of Baptisme by how much lesse then of her selfe can the Church create Pastors and Doctors The Spirituall regiment therefore is to be sought for in the Scriptures onely The temporall power and truely so called Iurisdiction of the Church some deriue from our Sauiour onely some from Christian Emperors and Kings and some from both 8. Of the first kinde who deriue the temporall power from our Sauiour onely are the Canonists and Bartholus the Ciuilian and Bozius and those other ordinis oratorij who holde that our Sauiour was the temporall Monarch of the world and left his Monarchie to St. Peter c. as appeareth in the Canonists and Canon Law Cap. 10. § 32. Quae iura valdè bona sunt ad hoc as Aluarez tells vs in speculo summorum Pontif Regum and no maruell for they were made by the Popes themselues and glossed by their flatterers This opinion is refelled by Bellarmine and he needs no helpe of vs vallatus auxilio pugnatorum Jos 8.16 being assisted with that whole societie who fight ioyntly with him 9. They who deriue the temporall power which the Church possesseth from the bountie and liberality of Christian Monarchs are the Protestants supportantes sibi inuicem in veritate ioyntly maintaining this truth by plaine euidence of vncorrupt Antiquitie acknowledging by whom euery great priuiledge was giuen as in place shall be proued 10. Now the Iesuites and that crew vigilantes animi domini necessitatibus seruientes being very vigilant and carefull to serue their Masters turne chalenge this temporall power to their Lord the Pope both from our Sauiour and from Christian Monarchs a part onely from Kings and Emperors and that directly but another part whereby they chalenge power and authoritie to excommunicate Kings and depriue them of their Kingdomes which cannot be done but by temporall power from our Sauiour ex consequente in ordine ad bonum spirituale but that is indirectè Distinctio necessitati debita a most necessary distinction for it is the onely supporter of the Popes temporall Monarchie for the Canonists opinion as too grosse is exploded by them 11. But this reedie and arundineous supporter is so shattered and torne by our reuerend Prelates fustibus argumentorum as St. Augustine calls them that we may daily expect the downe-fall and ruine of that Monarchie and of this distinction also we shall speake hereafter 12. But the spirituall power of the Church is acknowledged by Canonists Iesuites and Protestants to be deriued from our Sauiour onely for the Church had spirituall power before it had Kings to be Patrons and Nurses of it and a certaine gouernement and Gouernours to exercise that power nec auxilia à Regibus terrae religionis Christianae propagandae aut defendendae gratiâ petijt neither did it entreate ayde of the Kings of the earth either for the propagation or defence of Christian religion and of this spirituall power is our question 13. Not that our aduersaries or wee make any doubt whether there be a set or constant regiment of the Church or no for as Suarez notes well Cum Dominus Apostolicum munus creabat Suarez de Leg. l. 4. c. 4. n. 19. necessariò supponendum est illud munus cum omnibus necessarijs ad conuenientem vsum eius ordinatum fuisse when the Lord instituted the Apostolicall office or function we must needes suppose that he ordained all necessaries that were conuentent and vse-full for that office wee confesse both that this Church is Castrorum acies ordinata an armie well ordered Cant. 6. Acts 20.28 Et spiritus sanctus posuit Episcopos regere Ecclesiam the holy Ghost hath set Bishops to gouerne the Church 14. Nor secondly doe we dispute whether the Ecclesiasticall gouernement be spirituall and distinct from the Politicall for we both confesse that the Church had no seuerall gouernement of it or in it for a long time but spirituall gouernours onely Rom. 12.8 who did not Proeesse in dominio but in solicitudine excell in power but in diligence 15. Nor thirdly doe we question the absolute and free Monarch of the whole Church triumphant and militant for both of vs acknowledge him to be our Lord and Sauiour Christ Iesus Ps 2.6 Luc. 1.33 Qui constitutus est Rex super montem
ordinario Pastori cui succedendum erat alijs autem Apostolis tanquam Legatis vitalitijs as he calls them Legates for their life another distinction which is necessitati debita as necessary as the former without this the Popes Monarchie cannot be maintained proues it thus Because saith he it stands with reason and congruitie that it should be so Quia hic modus institutionis est magis consentaneus perfectae Monarchiae qualem esse Christi Ecclesiam Catholici intelligunt This is the Catholicke opinion as Suarez affirmeth that the Church regiment is perfecta Monarchia that is planè purè which Gretzer denies and not praecipuè Monarchicum which is Bellarmines scutum occulium his rustie shield hanged vp in a corner as a ready defence against a powerfull assault but being surueied it is found not scutum but cribrum not a shield but a sieue which will beare off no blowes nor hold any water as the Prouerbe is 24. This difference and inconstancy of opinion argues strongly the weaknesse of their cause and insinuates that the Church is no Monarchy but because it is the Catholicke opinion as Suarez saies that it is a perfect Monarchy which we absolutely denie wee will search to our ability the truth of the businesse which admits no other then Scripture proofe seeing it is confessed on both sides that the regiment of the Church is of our Sauiours institution Wee will therefore consider what he hath ordained concerning this regiment either by plaine tearmes or by necessarie consequence for whatsoeuer hee hath said or done in the Scripture Ser. 109. de Tempore as St. Augustine saith Vox est Christi dicentis obserua 25. It is granted that the Kingdome of Iuda was Monarchicall but being taken from them by the Romans their only hope was on the Messias whom they expected a long time Luc. 2.25 Luc. 2.32 as the consolation of Israel Lu. 2.25 as the glory of Israel vers 32. as the redemption of Israel Ioh. 24. John 24. Acts 1. that is Qui restitueret regnū Israel Act. 1. which both Iewes and Gentiles vnderstood of their temporal kingdome for the Magi enquired Vbi est qui natus est Rex Iudaeorum Mat. 2. and brought presents vsed to be offered to Kings and Ioh. 6. Joh. 6. the people would haue taken him vp and made him a King and the chiefe Priests crye Mat. 27. Si Rex Israel est Mat. 27. descendat de cruce c. and in this error all the Apostles continued ioyntly without exception all the time that he liued on earth and they were in continuall strife Quis eorum maior esset who should be the greatest in this Kingdome after him neither could this carnall opinion be wrought out of them by our Sauiour till experience shewed the contrarie after his passion 26. Now our Sauiour being to erect a spirituall kingdome that hee might remoue all occasion of strife and contention of pride and ambition chose for his Apostles twelue men of equall condition who should succeede him in the gouernement and least peraduenture any one might be of better parentage then another his Law was that they must forsake Father and Mother and all their kindred and if richer then other they must forsake House and Land Shippe and Nets and all and so follow him So that our Sauiours first care was to strippe them as it were naked of all they had that finding no difference or preheminence among themselues in worldly faculties they might all appeare equall and of one condition 27. Hauing thus equalized them and freed them from all worldly respects hee diuides his spirituall gifts and endowments the spirituall offices and honours of his Church indifferently among them He gaue to them all the office of Apostleship hee made them all equall and ioynt gouernours of his Church he sent them out indifferently two and two to preach he gaue them all alike power to worke miracles and to cast out Diuels and to cure diseases that there might be no emulation among them hee washed indifferently all their feete they had all alike power to binde and to loose to remit and reteyne sinnes he promised his presence and Holy Ghost indifferently to them all and in this paritie and equalitie hee founded his Church 28. Notwithstanding as in temporall Kingdomes in an equalitie of honour and state giuen vnto many by the absolute Prince some yet are more imployed then others some as it seemeth better fauoured then others and more beloued so it happened in this spirituall Kingdome for most conference passed betweene our Sauiour and St. Peter and most loue was shewed to the Apostle St. Iohn and more familiaritie and secrecie vsed with Peter Iames and Iohn then with the rest and yet all stood vpon their equallity and neither challenged nor yeelded superiority to other 29. For selfe-loue and a conceit of equallitie of place and desert in their loue and seruice to their Master made euery one thinke himselfe capable of that Kingdome which they carnally conceiued notwithstanding particular fauours were done vnto some For after that great promise made to St. Peter Mat. 16. Mat. 16.19 Tibi dabo claues to thee will I giue the keyes which the Pope makes the first promise of the Monarchie to St. Peter and his successors the Apostles conceiued no such thing but questioned after that Quis eorum maior esset who was the greater of them So though Peter Iames Io. 17. and Iohn had beene especially taken apart to see the transfiguration and they three onely seuered from the rest to be present at the raysing of the daughter of Iairus Marc. 3.37 yet there was contention afterward among them Quis eorum videretur maior not which of them three should be the greater but Quis eorum which of the twelue should be the greatest so also though the tribute was payed for our Sauiour and Peter Mat. 17. Mat. 17. and greatest affection was shewed to Iohn when he leaned on his Masters breast Ioh. 13. Joh. 13. yet the contention continued Quis eorum maior esset not which of those two Peter and Iohn Luc. 22. but which of the twelue should be the greater euen after the last Supper And when our Sauiour had satisfied them that there was no such superiority to be expected among them he continues still his speciall fauours to Peter Iames and Iohn and the same night taking them apart Mat. 26.37 coepit coram eis tristari mastus esse he beganne to be sorrowfull and very heauy before them testifying that those extraordinary actions were not any argument of supremacie or Primacie 30. This behauiour of the Apostles contending so often for the first place which they thought to be Monarchical according to the forme of the gouernment of the Iewes gaue occasion to our Sauiour to speake diuers and sundry times of this question 31. If it be demanded why the Apostles contended so often
Aliqui reges Gentium c. Vos autem non sic excluding from the Apostles the tyrannicall gouernment not the regall Non dicit saith he omnes Reges Gentium sed indefinitè Reges gentium hoc est aliquos Reges gentium and then he shewes his Logicke for saith he propositio indefinita constans materià contingenti idem valet quod particularis 56. But to be briefe and speake to the point the proposition doth not consist of contingent matter but of necessarie for omnes Reges gentium dominantur eis habent eas in potestate All the Kings of the Gentiles haue dominion ouer them and exercise authority vpon them and he that doth not so or hath not power to doe so Abulens sup Mat. 20. q. 93. is no King and Abulensis saith vpon this place of Mathew that both Principatus gentium Iudaeorum which were both one as appeares Deut. 17. and 1 Sam. 8. were here excluded from the Apostles and from the Church regiment and so the matter being necessary the proposition indefinite is vniuersall forbidding the Church all kind of Monarchie that was in the world 57. But Gretzer hath a second shift to elude this Text Ibid. and saith Christus non dixit Reges Christianorum fidelium but Reges gentium and therefore the gouernment of the Church may be Monarchicall after the nature of Christian regiment though not after the fashion of heathen Monarchies SANDERS 58. But we answere that the regall gouernment of Christian Kings and those of the Nations is of one kinde and Sanders by occasion of these words so confesseth De visib Monar lib. 2. cap. 1. for saith he Ciuilis potestas apud gentes quae Deum non cognoscunt eadem reperitur quae apud fideles Reges existit licet Christus talem in suis ministris esse noluerit The ciuill power of the Nations which know not God and of Christian Kings is all one although Christ will not haue such power exercised by his Ministers The former part confutes Gretzer in terminis who thinkes that the ciuill power of Christian and heathen Kings is not all one the latter part viz. Licet Christus talem in suis ministris esse noluerit you would thinke also in plaine tearmes to be our assertion as indeed it is but I will not vrge it or charge him with such high treason against his great Monarch The Ciuilians say Inciuile est L. Inciuile H. de Leg. 5. c. nisi totâ lege perspectâ iudicare It is true that he saith plainely The regiment of the Church is not like the regiment of Kings c. but he hath his euasion too as if he should say Reges gentium fidelium habent originem regiminis eorum vel a iure gentium vel à iure ciuili The Kings of the heathen and of Christians haue the originall of their regiment either from the Law of Nations or from the ciuill Law Vos autem non sic sed regnum vestrum vel regimen tantum per mediatorem Dei hominum hominem Iesum Christum dimanauit With you it is otherwise for your Kingdome or regiment is deriued vnto you onely by the mediator of God and man the man Iesus Christ 59. Elihu was full of indignation Iob 32.3 because Iobs friends Non inuenissent responsionem rationabilem had not found a reasonable answere but this answere is not onely absurd and nothing to the purpose if it were entertained but false also and Sanders herein more subtill then wise for wee say truely that the power of Kings and the power of the Apostles and their successors are both originaliter from God only for a Pope or a Bishop in respect of his owne person hath his place designed to him by Election Confirmation and Consecration according to Ecclesiasticall Canons and Constitutions but his spirituall power is originally from God by the Law of the Gospell per verbuminsitum as St. Iames calls it as also temporall Kings either in state of election or succession haue their Kingdomes to themselues or to their successors iure gentium or ciuili or municipali but they haue potestatem regiam whatsoeuer it is originally and immediately from God by the Law of nature per verbum innatum And this the Emperor acknowledges in his Nouelis that ex vno eodemque principio imperium sacerdotium proficiscuntur although in nature they be distinguished cum hoc diuinis illud humanis praesideat CAIETAN 60. Now as Sanders will haue it vos autem non sic id est originaliter so Caietan will haue it vos autem non sic id est finaliter both will haue it one forme of regiment which Bellarmine and Gretzer denie but Sanders makes the difference in the Author Caietan in the end Sup. Luc. ca. 22. Reprimit saith Caietan ambitionem ex differentia inter principatum mundanum Ecclesiasticum penes hoc quod finis Regum est dominari gloria Vos autem non sic You shall haue the same power which Kings haue but you shall not vse it to that end 61. But the end of Monarchicall principality is not domination honor and glory but bonum vniuersi the generall and common good especially of their particular kingdomes by maintaining their Subiects in order and peace by the rules of iustice Domination or honour are but consequents of it or adiuncts to it without which that end cannot be attained but supernaturally as it was in the Church For wee may say as well to a King as to a Bishop by way of aduice Seeke not your owne domination or glory which were not well said if honour and glorie and domination were the end of their gouernment for euery man ought to studie and endeauour to attaine that end which is proposed to his office But if we should say to a King as our Sauiour saide vnto his Apostles Qui maior est fiat sicut minor Sir if you will be the greatest wee will bring you downe and humble you to vs it were Laesa maiestas violence offered against that power and Maiesty of Kings which is instituted and allowed by GOD himselfe wherefore the Regiment Ecclesiasticall differs from the Regall not onely in this false imagined end but in the kinde and species of the regiment it selfe 62. Now we will consider whether the regiment of the Church which our Sauiour left to his Apostles were conformable to the Monarchie of the world and we shall finde that as the ende of that regiment was supernaturall viz. the saluation of the world so the meanes to that end for the most part were supernaturall Faith and the Sacraments and the power of the Gouernours supernaturall reaching to the opening and shutting of Heauen to the binding and loosing of sinnes wherefore hee denyed to his Apostles all such things as appertained to the perfection of secular regiment namely Riches Secondly Power coerciue Thirdly Honour and domination that his Kingdome
might not be supposed to bee erected by ordinary meanes 63. First for Riches RICHES it was impossible the Apostles should be rich hauing forsaken all their owne substance 1. Impossible and the most part of Christians at first conuerted being of meane estate and the collections which were made were diuided to such as were needy among them 64. Secondly it was not conuenient they should be rich for hauing no place of abode 2. Not conuenient being sent as Commissioners ouer the World they had no portage for store of wealth and the care of their riches might haue stayed their course 65. Thirdly It was not safe for them to be rich for the Infidels 3. Not safe who then persecuted them for their faith would haue tooke occasion of a stricter persecution to possesse their riches 4. Not for the credit of the Gospell Arist Ethic. 66. Fourthly It was not for the credit of the Gospell for the Apostles to be rich for as Aristotle saith Multa per diuitias effecta sunt Many things are brought to passe by riches It was therefore for the glory of the Church that the chiefe rulers then should be poore and possesse nothing that whatsoeuer those first founders did effect might be ascribed to the diuine power supernaturall and God onely might be honoured in the conuersion of the Gentiles and the Christian Faith no way calumniated COERCIVE POVVER 67 The second thing which is proper to Monarchs is potestas coercendi a power to compell men to be good and iust either by Legall punishment or by Arbitrarie where legall is wanting from this power our Sauiour did quit his Apostles when he said Mat. â—0 25 26. Qui maiores sunt potestatem exercent in eos concluding Vos autem non sic They that are great exercise authority ouer others But it shall not be so among you 1. NO TEMPORAL PVNISHMENT 68. And therefore in those dayes men were not forced to goodnesse or to the Christian Faith by punishment or feare but by loue and exhortation and the reasons were diuers one is giuen by Origen because Sicut omnia carnalia in necessitate posita sunt Origen spiritualia autem in voluntate sic qui principes sunt spirituales principatus eorum in dilectione subditorum debet esse positus non in timore corporali As all carnall things are necessary but spirituall voluntary so those that are spirituall Gouernours their dominion must consist in the voluntary loue of their inferiors not in corporall feare for the olde rule was Fides cogi non debet Faith ought not to be enforced indeed it cannot be enforced 69. Secondly the Apostles had no other Law to gouerne by but the Law of Christ 2. NO LAVV BVT CHRISTS LAVV. which is not coerciue nor imposeth corporall or temporall punishment either particular or generall vpon any crime but vseth onely commination of hell fire and eternall torments neither rewardeth it any vertue but with promise of Heauen and the ioyes thereof 70. Thirdly In the Apostles time the Christian people who were subiect to them were few 3. NO IVRISDICTION and those not populus determinatus belonging to this or that territory subiect to the Apostles but they were certaine parts or pieces of people and Nations some of one Countrey and some of another who all were vnder their lawfull Princes and Monarchs and so by consequent the Apostles hauing no territory could haue no Iurisdiction at all either in ciuilibus or in criminalibus neither ouer the liues nor ouer the goods nor ouer the bodies of any Christian and if they had vsurped any such iurisdiction they should haue suffered as Malefactors and Traytors and so dishonoured the Christian Religion 71. Fourthly our Sauiour proposed his owne principality ouer them as a patterne or example of that power they should vse No other patterne but our Sauiour to follow Mat. 20.27 28. for when hee had tolde them that their gouernement should not be that of the Kings of the Nations he addeth Qui voluerit in vobis esse primus sit vester seruus c. Whosoeuer will be chiefe among you let him be your seruant euen as the Sonne of man came not to be serued but to serue and to giue his life for the ransome of many wherefore his Apostles were to vse no other Iurisdiction or coerciue power either in ciuilibus or in criminalibus but yet exercised a certaine discipline as we may call it and whereof we shall haue occasion to speake hereafter at fit opportunity 3. EXCELLENCY and HONOVR 72. The third thing that belongs to Kings is Excellency and Honour which euer attend on Riches and coerciue power both which being denyed to the Apostles they were exempt also from all worldly and temporall honour as their Master was except such as vertue procures in the hearts of the people but that is morall honour not ciuill such as we speake of and is in Kings and giuen by Kings as the Ciuilians terme it Per honorarios codicillos or per diplomata Râ—gum vpon whose onely gift all ciuill honours and nobility depend Obiect 73. If any man suppose that the Apostles had this coerciue Iurisdiction because Saint Peter as it seemes killed Ananias and his wife Ananias and Saphyra who lyed to the Holy Ghost and with-held a part of the price from the poore as also because Saint Paul deliuered ouer the Corinthian fornicator to Sathan Corinthian fornicator ad interitum carnis c. We answere that those Apostles neither vsed ciuill nor criminall Iurisdiction Respons for Saint Peter did not put to death Ananias and Saphyra but fore-shewed their death and so was neither their Iudge Acts 5. nor executioner but a prophet who fore-told that punishment which the holy Ghost would inflict 74. And although the punishment of the fornicator seeme to be an act of Iurisdiction and of secular iudgement in St. Paul who saith 1 Cor. 5.3 Ego autem absens corpore praesens spiritu iudicaui c. And againe Decreui eum tradere Satanae ad interitum carnis I haue determined to deliuer him vp to Satan for the destruction of the flesh yet this was not done by vertue of any temporall Iurisdiction but by miraculous power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. for St. Paul did not command the Corinthian to be whipt or to be banished his Country or to be fined but commanded the Diuell to assault him and so to torment him to death Verse 5. Vt spiritus saluus sit in die Domini Iesu Christi that so the spirit might be saued in the day of the Lord Iesus which act proceeded from our Sauiour immediately because Diuels are not executioners at mans command so that these punishments proceeded not from any temporall Iurisdiction but St. Paul inflicted punishment per modum orationis and St. Peter per modum praenuntiationis St. Paul by
prayer S. Peter by prophesie 75. How then did they subiugate the whole world vnto them To omit that supernaturall meanes which God vsed by the bloud of his Martyrs and by those three formes of the gifts of the holy Ghost Aug. de Trin. vnit cap. 4. the first whereof as St. Augustine notes pertinet ad ius Ecclesiasticum in regenerandis the second in virtutibus signis faciendis and the third at the Pentecost in dono linguarum and by Confirmation or Imposition of hands c. they vsed two ordinary meanes one was solicitude and care to performe their office the other was sanctitie and holinesse of life All which S. Peter deliuers to the Church and his successours as he receiued them from his Master Christ Iesus 76. For in his first Epistle not vnder the title of a Monarch but of Compresbyter hee exhorteth his fellow Priests 1 Pet. 5. saying I who am your fellow Priest who glory not of any superiority but in this onely that I am a witnesse of Christs passion and a partaker of that glory which shall be reuealed which many vnderstand of that glory which he saw at the transfiguration exhort you Pascite feede the flocke of God which is among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking the ouersight thereof as Bishops not ruling and commanding as Kings not by constraint but willingly not for filthy lucre but of a ready minde Neither as being Lords ouer Gods inheritance but being ensamples to the flocke c. Which words as S. Bernard saith containe interdictum Bern. de Consid lib. 2. cap. 6. and edictum the interdict forbiddeth three things as Abulensis obserues Coerciue power Riches and Domination of which wee haue spoken the edict commands two things First Pascere qui in nobis est gregem Dei the care solicitude we should haue to feed Gods flock Secondly Formas fieri gregis to be an example to our flockes in piety and sanctitie of life These also S. Paul requires the former Praeesse in solicitudine Rom. 12. the latter Rom. 12. 1 Tim 3. 1. Tim. 3. Esse irreprehensibiles and so a patterne of sanctitie to the whole flocke 77. The foundation therefore of Christian religion was not in riches or coercine power or honourable titles but in solicitude and sanctitie vpon which Christian Kings and Emperours as was fore-prophesied built those high turrets of honour riches Iurisdiction and temporall power which the Church in due time afterward possessed to the glory of our Sauiour and the credite of the Gospell as shall be shewed in due place and by these meanes was Christianity at the first propagated 78. Now it is naturall that by what ordinary meanes Religion was first dilated it should also be continued by the same Miracles and those extraordinary gifts of the holy Ghost which as S. Augustine saith were giuen ad incrementum Ecclesiae De Trin. vnit cap. 4. vsque dum fidei semina iacerentur are now ceased and those things which not long after caused great progresse in Pietie and Religion namely Continentia vsque ad tenuissimum victum ieiunia non quotidiana solùm sed etiam per contextos plures dies perpetrata Ang. de vtil Creden cap. 17. castitas vsque ad coniugij prolisque contemptum patientia vsque ad cruces flammasque neglectas liberalitas vsque ad patrimonia distributa pauperibus aspernatio mundi vsque ad desiderium mortis which St. Augustine confesseth that few then performed but fewer did well and wisely performe Pauci haec faciunt pauciores benè prudenterque faciunt saith he All these things which the people then fauoured and loued and admired Et quòd ista non possent non sine prouectu mentis in Deum nec sine quibusdam scintillis virtutum setpsos accusabant These also are all in a manner through the encrease of superstition and manifold abuses vtterly abandoned there remaineth onely solicitude and piety among the primitive ordinary meanes to continue Religion in that height and greatnes in the Church of Christ 79. But the defects of those former supernaturall gifts haue beene in some measure supplied since the vnion of the Empire and temporall gouernment with the Church and spirituall power and by the bounty and liberality of Kings who prudently considered that in this incorporation as the Common-wealth did partake the blessings that the Church could afford by maintaining temporall peace and concord and subiection to Kings I speake nothing of the supernaturall blessing of regeneration and the fruites thereof so the Church should communicate with the Common-wealth out of their liberality Riches Honour and Temporall power but subordinate to them according to the Law of Nature and example of all people who had any feeling of Religion and the seruice of God either by inbred light or the custome of the Country 80. But these Riches Honours and Iurisdictions which are now added to the Church are things indifferent good or bad as they are vsed Ipsa quidem quod ad animi bonum spectat Bern. de Consid lib. 2. cap. 6. nec bona sunt nec mala vsus tamen horum bonus for the honour and credite of Christian Religion but abusio mala solicitudo peior as Saint Bernard saith 81. It is certaine that they are great temptations and prouocations to men in this our frailty oftentimes to exceed the bounds of Christian humility and morall equity which gaue occasion to that Prouerbe Religio pâ—perit diuitias filia deuorauit matrem and at the first endowment of the Church it was said Hodiè venenum effusum est in Ecclesiam which so farre infected many Prelates thereof that the out-cry against them hath beene continuall euen from those primitiue times as appeares in those Arian Bishops who liued in Athanasius dayes Athanasius and were bipedum nequissimi and so all along downe by succeeding ages some euer complaining in that forme that Hugo Cardinalis vseth vpon that of Saint Peter Non dominantes in clero Hugo Cardinalis Hoc praeceptum saith he hodiè transgrediuntur multi praelatorum qui plus se erigunt quà m possint many Prelates at this day doe transgresse this precept who exalt themselues higher then they may either by the Law of the Gospell or by the donation of Kings Vt valdè benè competat eis illud Esaiae Audiuimus superbiam Moab id est Esai 16. Praelatorum vel Clericorum carnalium that the complaint of the Prophet Esay may very well befit them Wee haue heard of the pride of Moab that is saith Hugo of the Prelates and carnall Clerkes Superbus est valdè he is maruellous proud but blessed be God for it saith he superbia eius arrogantia eius indignatio eius plus quà m fortitudo eius and to that purpose applies other places of Scripture both of Ieremie and Leuiticus 82. But this abuse appeared most in the Bishop of
Monarchie ascribed to St. Peter and so to the Pope Here is vnus Princeps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is regimen vniuersale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is independentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is plenitudo potestatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so by consequent as Suarez notes potestas legislatiua Suarez de Leg. lib. 4. c. 3. n. 2. and then by another consequent Coerciue power for hee that hath power to make a Law as Aristotle saith Ethic. 10. hath power to enforce it 15. And hereupon follow to the Pope all the prerogatiues and priuiledges Potestas dispensandi which naturally belong vnto temporall Monarchs as namely Suarez lib. 6. de Leg. cap. 12. n. 8. Potestas dispensandi secum in suis legibus quatenus illis etiam ipse ligatur A power to dispense with himselfe in his owne lawes so farre forth as they concerne or oblige a King which is only quoad vim directiuam not coactiuam Quae sententia saith Suar. communis est in summo Pontifice holdes in the power of the Pope in Ecclesiasticall Lawes as it holds in euery temporal Monarch or King quoad leges ciuiles in respect of ciuill and positiue Lawes and therfore where-as the generall rule is Omnem hominem capacem ordinis Suarez Tom. 5. in 3. Tho. disp 40. Sect. 7. n. 7. esse etiam capacem irregularitatis yet this exception must be put to the rule in honour of the Pope Si in terris habeat superiorem if he be not a Monarch which they falsly affirme to agree with the Pope to haue no superiour so that Licet contingat homicidium committere irregularis non fiet though he chance to commit murder yet he shall not be irregular Quia cum irregularitas sit de iure Pontificio non potest ipsum Pontificem summum comprehendere c. quia irregularitas pertinet ad vim coerciuam Legis which reacheth not the Pope because of his Monarchie and absolute superiority ouer the whole Church 16. And here-withall they inferre another Monarchicall prerogatiue to the Pope Imponendi tributa which is proper to Kings which is potestas imponendi tributa not onely in his owne territories temporall where hee hath directum dominium as other Kings haue but if it be necessary ad spiritualem finem for a spirituall end as namely to defend the Church from infidels and heretickes potest summus Pontifex imponere tributa temporalia and the reason is giuen quia sub eâ ratione habet supremam potestatem etiam in temporalibus for by that reason he hath supreame authority ouer euery Kings temporalties 17. And for the same causes as also in subsidium sibi necessarium he may directè impose tributes vpon the goods of the Church and reserue a part of the tenths for himselfe Suar. de Leg. lib. 5. cap. 14. quia in illo ordine per se directè est supremus princeps totius Ecclesiae supremus dispensator bonorum eius This Monarchicall prerogatiue Suarez maintaines Potestas nobilitandi 18. From thence also is drawne this Monarchicall prerogatiue potestas nobilitandi which in the Church is called potestas ordinis Hierarchici which is the power to create Bishops Suar. de Leg. l. 4. cap. 4. n. 27. Arch-Bishops and Patriachs Qui ordo saith Suarez non sine authoritate Petri constitutus est for saith he most falsly and absurdly as shall be shewed in due place all the Bishops which were created by the other Apostles Saint Paul Saint Iohn c. and so consequently all since their time haue had their succession honour and dignity mediâ authoritate Petri Suar. Jbid. mediatè vel immediatè and so consequently from the Bishops of Rome Potestas restituendi in integrum 19. From thence also they chalenge another prerogatiue Monarchicall which is potestas restituendi in integrum sententiam passos a power to free those that are condemned for he can absolue not onely those who belong to his definite diocesse as he is Episcopus Romanus but any man in the whole World as hee is Pontifex Romanus and Monarch of the Church and that which is more he can absoluere defunctum à censurâ vti indulgentijs concessis pro defunctis and yet which is strange not exceede the bounds of his territories for that were absurd for any Monarch to challenge wherefore to make that good although the vse of those indulgences is on the earth and granted to men in their life for their present vse yet a certaine effect of that vse communicatur defunctis acceptatur in coelis is bestowed on the dead and ratified in heauen quia totum hoc cadit sub territorium potestatem Pontifici concessam Suarez de Leg. l. 8. c. 26. n. 18. both Heauen and Earth belong to the Popes territories as Suarez saith 20. Finally Potestas absoluendi ab infamiâ because it is found among the prerogatiues of Kings Quandoque absoluere paenam non infamiam quandoque paenam infamiam abolere sometimes to acquit from punishment but not from infamy and sometimes to pardon both punishment and infamy that no prerogatiue may be wanting to the Popes vsurped Monarchy Tho. 2 2◠q. 68. ar 4. potest infamiam Ecclesiasticam remittere saith Thomas which priuiledge being harsh the Schoole distinguisheth of it and vnderstands it de infamiâ iuris not facti for labem illam Soto de Instit iure l. 5. q. 5. ar 4. quae turpi facto annexa est nemo delere potest as Soto concludes no man whosoeuer can wash out that staine of infamy which by nature inhereth to a foule wicked action because saith he Ad praeteritum non est potentia If the infamy be inherent by the nature of the fact not positiue by Law 21. Thus you see if Kings had lost their prerogatiues and royalties where you may finde them euen in the Popes vsurped Monarchy where they are on foot and in daily practise or contemplation In which discourse I did somewhat the more enlarge my selfe that you might take occasion thereby to enter into a due consideration of them and the naturall grounds from whence they proceede because this age hath many Monarchomachos I may say Theomachos in opposing Gods diuine institution in the naturall prerogatiues which belong to Kings 22. For those Schismatickes in Religion who affect Statizing and Cantonizing in the Common-wealth which they would haue popular and superintending in the Church which they would haue presbyteriall doe at their meetings priuate and publike preferre as the onely deformities of Church Common-wealth the Monarchical prerogatiues of Kings and the Aristocraticall power and iurisdiction of Bishops to be redressed fondly imagining out of a kind of affected and well-suited ignorance to their profession that the naturall prerogatiues of Kings which are inbred in their Crownes and the Euangelicall power of Bishops which is ingrafted by the
in Saint Peter onely of whom we discourse Valentinus accused him of ignorance in the businesse betweene him and Saint Paul Tertul. de Praescrip c. 23. Cont. Marc. l. 4. c. 3. Cyril cont Julian l. 9. infine Galat. 2. but Tertullian defends him Marcion layes to his charge preuarication and simulation which accusation the same Tertullian remoues also Iulian the Apostata condemnes him of hypocrisie whom Saint Cyril confutes to say nothing of Porphyrie Hieron ad Aug. Ep. 39. who vilified Saint Paul as Saint Ierome testifies nor of the Maniches who slandered the Patriarches of the old Testament whom Saint Augustine defends in his bookes against Faustus 11. On the other extremitie the Papists ouer-extoll the fauours and dilate and enlarge the Prerogatiues Cic. which are giuen to Saint Peter in omni genere amplificationis exardent they transforme the Primacie which the Fathers afford him into a Monarchie Bellarmine holds that he was Primus Ecclesiae vniuersalis Monarcha as I haue shewed before and Gretzer he will proue it Gretz defen Bellar. l. 1. c. 8. de Rom. Pontif. and giues him Monarchicall independent fulnesse of power whereupon followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas legislatiua for the whole Church and so consequently coerciua as Suarez proueth They call him The Head of the whole Church The Type of the Church The Lord and Master ouer the Apostles and so acknowledged by them The Vicar of Christ They say that Christ and Peter and the Pope pro vno tantùm Ecclesiae capite reputantur That the Apostles receiued no power of iurisdiction immediately from Christ but mediante Petro. That the other Apostles receiued the power and authority to preach from Saint Peter That potestas clauium was giuen to Peter as to the Head to the rest as to the members That Saint Peter was called in plenitudinem potestatis the other Apostles in plenitudinem solicitudinis That Saint Peter onely among the Apostles was made a Bishop by our Sauiour Christ and the others receiued ordination from Saint Peter That the Pontificalitie of the Priest-hood in the New Testament was originally from Saint Peter and consequently all Orders That Saint Peter had ordinariam potestatem which hee left to his successor the other Apostles delegatam which ceased with them That after his last Supper and before his Passion our Sauiour deliuered the gouernement of his Church into the hands of Saint Peter ne quà m diu Christus esset in sepulchro desolata maneret orbata capite Pastore To conclude all in briefe They say that the power of Saint Peter differed from the power of the other Apostles in fiue things First in modo dandi accipiendi because power was giuen to Peter ordinariè to the other Apostles ex speciali gratiâ and to themselues onely Secondly in officio for Peter was made Christs Vicar the other Apostles had but power legantine Thirdly In the obiect of their power because Peter had power ouer all the Apostles but the other Apostles had not power one ouer another but ouer the people who were subject to them Fourthly in the perpetuity of the power for the power of the other Apostles was personall to themselues only but Peters was perpetuall to him and his successors Fiftly In the very essence of their power for the authoritie committed to the Apostles was potestas executiua or as Thomas calls it authoritas gubernandi according to the Lawes prescribed to them such as our Iudges power is but the authoritie giuen to Saint Peter was potestas praeceptiua as Thomas saith authoritas regiminis which is proper to a King onely 12. These false and imaginarie prerogatiues which the Schoole-men and Iesuites ascribe to Saint Peter Aluarez Guerrero calls aurea Thesaur Christ Relig c. 1. n. 60. and gemmea the gold and jewels in Saint Peters Myter fundamentum totius sacrae paginae totius sacrtiuris Pontificij the foundation of the Popes Canon Lawes and of the holy Scriptures For indeede the Scriptures are not the foundation of them but to these propositions the Scriptures are wrested but the true foundation of them is the Popes Canon Law concerning his Monarchie 13. Thus wee see that the one extremitie hath one qualitie of the Beast which is blasphemare Tabernaculum Dei Apoc. 13.6 eos qui in coelis habitant To blaspheme Saint Peter and the Saints which are blessed in heauen The other extremitie is a qualitie or condition of the horne of the Goate which is Magnificare Petrum vsque ad fortitudinem coeli Dan. 8.10 11. deijcere de fortitudine de stellis conculcare eas vsque ad Principem fortitudinis magnificare To magnifie Peter aboue all the Apostles and his successors aboue all Bishops to conculcate and trample vpon all the lights or starres of the Church and to magnifie Peter with the honour of his Master our blessed Sauiour 15. I affect rather a quality of the Sea which doth medium terrae locum expetere that is Cic. I will runne a middle course betweene both Ne vera laus Petro detracta oratione nostra vel falsa affectata esse videatur And first with the Fathers I will either excuse any infirmitie of his which shall be tolerabile erratum and say with Saint Cyrill Cyril com Iulian. l. 9. that the controuersie betweene Saint Peter and Saint Paul which is mentioned in the Acts and gaue occasion of offence to such as would quarrell was but artificiocissima in illis dispensatio for Non mihi tam bene est Tertul. de Praescrip c. 4. Jbid. c. 23. immo non mihi tam malè est vt Apostolos committam Or with Tertullian Si reprehensus est Petrus conuersationis fuit vitium non praedicationis Or with Saint Augustine Aug. Ep. 9. ad Hieron Jbid. that Saint Peter did Iudaizare Gal. 2. compassione misericordiae non simulatione fallaciae or as hee saith afterward Non mentientis astu sed compatientis affectu as the Fathers mollifie with good reason his other infirmities or else I will make vse of them as Saint Augustine did when hee spake of that great weaknesse of denying his Master saying Hunc intuendo admoneri nos oportet ne homo quispiam de humanis viribus fidat Or say with Saint Basil Basil homil de Poeniten Tertio Dominum Petrus negauit non hoc fine vt Petrus caderet sed vt tu quoque consolationem habeas which moderation the Fathers obserue in all his infirmities but especially Epiphanius in his Booke called Ancoratus Jn argumen Anchor Quia instar anchorae ducit mentem de vitâ salute perscrutantem where it seemeth to be as it were a necessary poynt of the Christian Faith to speake honourably of Saint Peter and to extenuate or excuse his imbecillity and weakenesse 15. Secondly I will grant any
Ghost and yet is no Monarch in respect of them but all three are one Monarch ouer all creatures As in the Church there is vnus Episcopatus Vide plura one onely Bishopricke and yet many Apostles and many Bishops of equall power and authoritie and among them one hath Primatum ordinis because Exordium and ordo must be ab vnitate but that one is no Monarch in respect of his fellow-Bishops but all joyntly make one Monarch in respect of their inferiours the Priests and people And therefore Suarez conclusion is false Instituit Ecclesiam per modum Monarchiae supremā potestatem vni contulit ad quam Petrum elegi◠for we say with Saint Cyprian and reuerent antiquitie Non vni dedit sed vnitati not to Peter but to them all as to one person among whom Peter was first or Primate 43. I could adde that our Sauiour is the Arch-builder or Monarch-builder Aedificator primarius essentialis the Apostles were aedificatores primarij ministeriales operarij materiarij adiutores Dei as his Ministers and Seruants all the Apostles plant and water Christ himselfe giues the encrease not Peter who is fellow-labourer with the rest For the power which our Sauiour hath giuen him or them they haue not formaliter but ministerialiter vt Christus per ipsos operetur And for that reason also Christ is called the Great Gate the essentiall Gate the Apostles ostia ministerialia and Saint Peter is not the sole Porter of heauen And why are they called Gates saith Saint Augustine viz. Quia per ipsos intramus in regnum Dei praedicant enim nobis cum per ipsos intramus per Christum intramus Aug. super Psal 86. Ipse est enim ianua cum dicuntur duodecim portae Ierusalem vna porta Christus duodecim portae Christus quia in duodecim portis Christus 44. Thus wee see that omnia axiomata Christi as St. Basil calls them omnia nomina vocabula all those supernaturall powers which are giuen for the building of the Church are giuen indifferently to all the Apostles St. Peter hath not so much as his Primacie by them the Apostles haue them omnes ex aequo much lesse doe they inferre or confirme a Monarchie to him or his successors 45. Fourthly Kingdomes and Monarchies are not got by consequents for this is a rule in the ciuill Law Argumenta à maiori vel minori in his quae sunt meri Imperij non valent such arguments are not in force where merum Imperium is delegated which kinde of gouernement is without Iurisdiction for merum Imperium and Iurisdictio are two seuerall branches of a Monarchie and each may be delegated without the other The reason of the rule is this Quia ea quae ex mero Imperto proficiscuntur L. 1. §. Qui mandata D. Offic. eius cui mand non per consequentiam sed per legem nominatim dantur they are giuen by expresse words of a Law and are not to be chalenged by any consequent 46. Now power or gouernement Imperium as they call it was giuen nominatim by expresse words and by Law and the Prince or Monarch prescribed quatenùs exerceri debuit he prescribed certam speciem modum formam and therefore all things which were Imperij did not concurre in one Magistrate but part was giuen to one and part to another L. inter poenas D. Iurisdict relegat◠As for example the Consul had Ius gladij not Ius relegandi Praesides or the Presidents had Ius gladij and Ius damnandiin metallum but they had neither Ius deportandi nor confiscandi so that it is no good consequent Habet ius gladij ergo Ius damnandi in metallum though it be a lesse punishment or Habet ius gladij ergo Ius proscribendi or multam dicendi Hee hath power of the sword therefore hee hath power to banish or proscribe or to fine a man 47. Now let vs consider what this Monarch-Shepheard this great and Monarch-Bishop our Sauiour Christ Iesus delegated or imparted to his Apostles and we shall finde that he delegated not or commended any temporall things to them by word or by writing not Ius gladij or any such power as is forenamed Ioh. 18.36 Regnum meum non est de hoc mundo No it was a supernaturall Kingdome and the power hee gaue and those gifts he imparted were supernaturall 48. For the Church is not a politicke but a mysticall body distinguished as I may say Formally from a politicke bodie ordained and instituted to a diuers end viz. to supernaturall felicitie vnited with a diuers bond namely the vnitie and bond of faith exercising diuers and distinct actions as those that pertaine to the honour of God and sanctifying of our soules which cannot bee done without certaine power supernaturall imparted to it and the chiefe magistrates by the chiefe Monarch supernaturall Cont. SVAREZ de leg l. 4. c. 2. n. 7. 49. Which power is giuen by consecration of that person which is consecrated and euer requireth and presupposeth orders and consists in the very ordination and is giuen by it not by any election or deputation made by the wil of man but immediately from Christ himselfe by vertue of his first institution For our Sauiour setting downe the honour of a Bishop and disposing or ordering the gouernement of his Church as St. Cyprian tells vs in the Gospell saith to Peter Mat. 16.18 19. Ego tibi dico quia tu es Petrus I say vnto thee that thou art Peter and vpon this rocke I will build my Church and the gates of hell shall not preuaile against it And I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen Inde from hence saith St. Cyprian from this time forward per temporum Cypri Epist 27. ad Lapsos successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit the ordination of Bishops and the gouernement of the Church comes downe along to vs by course of times and successions Vt Ecclesia super Episcopos constituatur omnis actus Ecclesiae per eosdem Praepositos gubernetur That the Church should be setled vpon the Bishops and all the actions of the Church should be ordered by the same gouernours And the Apostles were called to higher orders then the seauentie two Disciples and that appeares because Matthias who according to Epiphanius Epiphan haere◠20. was one of the seauentie two Disciples was called from the lower order into Iudas his place which was an higher order Episcopatum eius accipiat alter Accipiat is an argument that he had it not before and that ordination was a collation of a new power by which he became superiour ouer those that were before of his owne order being onely Priests And this supernaturall power seemeth to be a certaine character impressed in euery Bishop and hath not ioyned to it